First, the God (Allah) has a power unlimited if he wants to creat something he says ''be'' and that thing has been created. He created our destinies also but we are free to choose the good one and we have the responsibility to choose it. I will give some exemples:
you are a child and your father took you on his shoulder and you order him to go somewhere you say him ''bring me there'' and you walk together you are now in front of a crag if you say bring me to there and if you fall from this crag who will be responsible from this act?
another exemple
here is the past-here is the present-and here is the future
you have a mirror if you pull up a little this mirror you can see only the present (it is our view) but if you pull up this mirror to a level so high you can see either past and future
if you want to be informed more read
The Twenty-Sixth Word
THE TREATISE ON DIVINE DETERMINING
- In the Name of God, the Merciful, the Compassionate.
And there is not a thing but its [sources and] treasures [inexhaustible] are with Us, but We only send down thereof in due and ascertainable measures. * And of all things have We taken account in a Clear Book.
- [Divine Determining [Divine Determinig (Qadar) is sometimes known as fate or destiny {Tr.}]and the power of choice [The power of choice or faculty of will {juz'î irâda, juz'i ikhtiyarî}, also known as free will {Tr.}]are two important matters. We shall try to disclose a few of their mysteries in Four Topics.]
FIRST TOPIC
Divine Determining and the power of choice are aspects of a belief pertaining to state and conscience which show the final limits of Islam and belief; they are not theoretical and do not pertain to knowledge. That is to say, a believer attributes everything to Almighty God, even his actions and self, till finally the power of choice confronts him and he is not saved from obligation and responsibility. It tells him: You are responsible and under obligation. Then, so that he does not become proud due to the good things and perfections which issue from him, Divine Determining confronts him, saying: Know your limits; the one who does them is not you. Yes, Divine Determining and the power of choice are at the final degrees of belief and Islam; the former has entered among the matters of belief to save the soul from pride, and latter, to save it from lack of responsibility. To cling to Divine Determining so that obdurate evil-commanding souls may save themselves from the responsibility of the evils they have committed, and to take pride and become conceited on account of the virtues bestowed on them and to rely on the power of choice, are actions totally opposed to the mystery of Divine Determining and wisdom of the power of choice; they are not matters pertaining to knowledge which give rise to such actions.
Indeed, among ordinary people who have not progressed spiritually there are occasions when Divine Determining may be used, but those are calamities and disasters when it is the remedy for despair and grief. It should not be used for rebellion and in matters of the future so that it becomes a cause of dissipation and idleness. That is to say, the question of Divine Determining has not entered belief to save people from obligation and responsibility, but to save them from pride and conceit. While the power of choice has entered among the tenets of faith to be the source of evils, not to be the source of virtues, so that people become Pharaohs.
Yes, as the Quran states, man is completely responsible for his evils, for the one who wishes the evils is he. Since evils are destruction, man may perpetrate much destruction with one evil act, and he becomes deserving of an awesome punishment - like burning a house with one match. However, he does not have the right to take pride in good deeds; his right in them is extremely small. For what wants and requires the good deeds is Divine Mercy, and what creates them is Dominical Power. Both request and reply, reason and cause, are from God. Man only comes to have them through supplication, belief, consciousness, and consent. But what wants evil acts is mans soul, either through capacity or through choice. Like in the white and beautiful light of the sun some substances become black and putrefy, and the blackness is related to their capacity. But the one who creates the evils through a Divine law which comprises numerous benefits is again Almighty God. That is to say, the cause and the request are from the soul, so that it is the soul which is responsible. And as for the creation and bringing into existence, which belong to Almighty God, since they have other results and fruits which are good, they are good.
It is for the above reason that to commit or desire evil is evil, but the creation of evil is not evil. A lazy man who receives damage from rain, which comprises many instances of good, may not say that the rain is not Mercy. Yes, together with a minor evil in the creation and giving of existence are numerous instances of good. To abandon that good for a minor evil becomes a greater evil. Therefore, a minor evil becomes like good. There is no evil or ugliness in Divine creation. They rather pertain to His servants wish and to his capacity.
Furthermore, just as Divine Determining is exempt from evil and ugliness with regard to results and fruits, so too it is free from tyranny and ugliness with respect to reason and cause. Because Divine Determining looks to the true reasons and acts justly. Men construct their judgements on reasons which they see superficially and fall into wrong within the pure justice of Divine Determining. For example, a judge finds you guilty of theft and sends you to prison. You are not a thief, but you have committed a murder which no one knows about. Thus, Divine Determining also sentenced you to imprisonment, but it sentenced you for the secret murder and acted justly. Since the judge sentenced you for a theft of which you were innocent, he acted unjustly. Thus, in a single thing the justice of Divine Determining and Divine creation and the wrong of mans acquisition were apparent in two respects; you can make analogies with it for other things. That is to say, with regard to origin and end, source and branch, cause and results, Divine Determining and creation are exempt from evil, ugliness, and tyranny.
If it is said: Since the power of choice does not have the ability to create and man has nothing apart from inclination or desiring, which are as though theoretical, how is it that in the Quran of Miraculous Exposition, man is showed to be rebellious and hostile before the Creator of the heavens and the earth, Who complains greatly about him; He mobilizes Himself and all His angels to assist His believing servants against the rebellious, and attaches the greatest importance to them?
The Answer: Because unbelief, rebellion, and evil are destruction and non-existence. However, great destruction and innumerable instances of non-existence may result in a single theoretical matter and instance of non-existence. Just as, through the helmsman of a large ship abandoning his duty, the ship may sink and the labour of all those employed on it go for nothing, and all those instances of destruction result in a single instance of non-existence, so too, since unbelief and rebellion are non-existence and destruction, the power of choice may provoke them through a theoretical matter and cause awesome consequences. For although unbelief is only one evil, since it insults the whole universe as being worthless and futile, and denies all beings, which display proofs of Divine Unity, and is contemptuous towards all the manifestations of the Divine Names, Almighty Gods uttering severe complaints and awesome threats about the unbelievers in the name of the universe and all beings and the Divine Names is pure wisdom, and to give eternal punishment is pure justice. Since through unbelief and rebellion, man goes toward destruction, with a small act of service, he may perform a great many works. For this reason the believers are in need of Almighty Gods boundless grace in the face of them. For if ten strong men undertake the protection and repair of a house, in the face of one troublesome child who is trying to burn it down, they may be obliged to beseech and have recourse to the childs parents, or even the king. In the same way the believers are in need of many Divine favours in order to withstand the unmannerly people of rebellion.
In Short: If the one speaking of Divine Determining and the power of choice has perfect belief, he attributes the universe and himself to Almighty God and knows them to be under His disposal. Then he has the right to speak of them. For since he knows himself and everything to be from Almighty God, relying on his power of choice, he undertakes the responsibility. He accepts that it is the source of evils and proclaims his Sustainer free of fault. He remains within the sphere of worship and undertakes the obligations with which he is charged by Almighty God. Moreover, in order not to become proud at the perfections and good deeds which issue from him, he looks to Divine Determining, and offers thanks rather than taking pride in them. He sees Divine Determining in the calamities that befall him, and endures them in patience.
